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On the Development of Dialectical Materialism

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On the Development of Dialectical Materialism Munich Personal RePEc Archive You Cannot Swim Twice in the Same River: The Genesis of Dialectical Materialism Pillai N., Vijayamohanan Centre for Development Studies January 2013 Online at https://mpra.ub.uni-muenchen.de/45011/ MPRA Paper No. 45011, posted 13 Mar 2013 11:58 UTC You Cannot Swim Twice in the Same River: The Genesis of Dialectical Materialism Vijayamohanan Pillai N. Centre for Development Studies, Trivandrum, India E-mail: [email protected] © Vijayamohanan Pillai N. 1 You Cannot Swim Twice in the Same River: The Genesis of Dialectical Materialism Vijayamohanan Pillai N. Abstract: This constitutes a chapter of a book on ‘Poverty of Communism: The Game of Filling in the Marxian Blanks’. Dialectical materialism is the world outlook of Marxism; it is so called, because its approach to the phenomena of nature is dialectical, and its interpretation of these phenomena, its theory, is materialistic. Though the term ‘dialectical materialism’ owes its origin to Plekhanov and Lenin, its first expositor was Engels, who simply called it ‘modern materialism’ and asserted that it was essentially connected with the name of Marx. The present paper traces out the historical development of dialectical materialism, starting with its Greek philosophical origin in Heraclitus, who stressed the unity of opposites in a world of change, and passing through the dialogues of Socrates, and logic of Aristotle, Kant, Hegel, Chalybäus (famous for his exegetical characterization of Hegel’s dialectics in terms of thesis- antithesis-synthesis triad) and Feuerbach, all culminating in Marxism. The paper also discusses the experimental games of Lenin and his followers in filling in the Marxian blanks in dialectical materialism. 2 You Cannot Swim Twice in the Same River: The Genesis of Dialectical Materialism Vijayamohanan Pillai N. “And so with dialectic; when a person starts on the discovery of the absolute by the light of reason only, and without any assistance of sense, and perseveres until by pure intelligence he arrives at the perception of the absolute good, he at last finds himself at the end of the intellectual world, as in the case of sight at the end of the visible.” Plato, The Commonwealth As we have already noted, dialectical materialism is the world outlook of Marxism; it is so called, because its approach to the phenomena of nature is dialectical, and its interpretation of these phenomena, its theory, is materialistic. Though the term ‘dialectical materialism’ owes its origin to Plekhanov and Lenin, its first expositor was Engels, who simply called it ‘modern materialism’, though he firmly asserts that it “is essentially connected with the name of Marx.” (Engels 1886 [1970]). It goes without saying that the oldest and most authoritative exposition of the doctrine appeared in Engels’ Anti-Dühring (1878). Another important sourcebook is his Dialectics of Nature, written during 1873 – 1886 and published posthumously only in 1925. It is widely accepted that Anti-Dühring has been second only to Capital in boosting the dissemination of Marxian thought. The Italian Marxist theoretician, Antonio Labriola (1843-1904), wrote that this work is “the most accomplished work of critical socialism and contains in a nutshell the whole philosophy required for the thinkers of socialism” (Labriola 1897), and that “This work of Engels remains the unexcelled book in the 3 literature of socialism” (Part 4). According to Lenin, Anti-Dühring “is a wonderfully rich and instructive book”, “analysing highly important problems in the domain of philosophy, natural science and the social sciences” (Lenin 1895). However, it should be noted that dialectical materialism as formulated in Anti-Dühring has been traditionally regarded as the joint contribution of Marx and Engels. Engels himself admits: “I must note in passing that inasmuch as the mode of outlook expounded in this book was founded and developed in far greater measure by Marx, and only in an insignificant degree by myself, it was understood between us that this exposition of mine should not be issued without his knowledge. I read the whole manuscript to him before it was printed and the tenth chapter of the part of economics (From the Critical History) was written by Marx, but unfortunately had to be shortened somewhat by me for purely external reasons. As a matter of fact, we had always been accustomed to helping each other out in special subjects.” (Engels 1878 [1947]. The term ‘dialectics’ is derived from the Greek verb for ‘to talk’) and the preposition ‘through’); the middle form means ‘talking over’, and means ‘I converse or discuss or debate’. The adjective then means ‘pertaining to dialectics, or to proficiency in dialectics’. In Greek philosophy the concept originally signified a ‘quest by means of dialogue’, as in the heuristic method of Socrates that found perfection in the dialogues (Phaidros) of Plato. The method consisted in competence in conversation, conducted in the form of a question-answer game aimed at bringing out the contradiction in the opponent’s arguments and thus reaching consensus regarding truth. Thus dialectics implied opposites and contradictions. Heraclitus, who stressed the unity of opposites in a world of change (“All things come into being by conflict of opposites, and ‘the whole’ flows like a stream.”), is commonly regarded as one of the pre-Socratic dialecticians. He hypothesized the oppositional processes as ‘strife’ and the apparently stable state, which he called ‘justice’, as a harmony of strife. He said: “Opposition brings concord; and out of discord comes the fairest harmony.” Aristotle, however, attributed the earliest use of dialectics to Zeno (c. 490 – 430 B. C.) of Elea, who defended the monistic doctrines of Parmenides through arguments based on paradoxes against opposing pluralist views. These paradoxes had the form of an antinomy, a special kind of reductio argument. That is, he sought to refute the hypotheses of opponents by drawing contradictory and thus unacceptable consequences from those hypotheses. Note that in the sense of the art of inference or argument based on reasoning, Zeno’s dialectics is 4 synonymous with logic; for example, consider the law of formal logic known as ‘removing method’ (if p implies q, and q is false, then p is false). The next historical turn was with the Sophists (the word is derived from the same Greek root as the words sophia (= ‘wisdom’) and sophós (= ‘wise man’), the first encyclopaedists of the ancient world and the first in the history of philosophy to emerge as paid teachers of wisdom. They became the founders of the art of rhetoric, and they taught the free citizen of the city state to reason, to argue, to refute and prove, in short, to defend his own interests by rhetoric, public speaking, by ‘making the worse reason appear the better’, in order to win votes of the people (the demos), to obtain power by persuading the masses. Protagoras, famous for his humanism (“Man is the measure of all things”), was perhaps the greatest of the Sophists to employ this degenerate form of dialectic, which was called eristic and ridiculed by Plato (for example, in Sophist and Euthydemus). Aristotle also dealt with the Sophists’ deliberate use of invalid argumentation and sophistical tricks in his Sophistical refutations. Unlike Sophists, Socrates used a refined form of the Zenonian paradoxes, called the elenchus (= ‘argument of disproof or refutation’), a prolonged argument that refutes the opponent’s hypothesis by getting him to draw from it, by means of a series of questions and answers, a consequence that contradicts it. The law of logic here is: “if p implies not-p, and not-p is true, then p is false”. Plato (through Socrates) put dialektikê above the Sophists’ rhetorikê. He introduced dialectics in Books VI and VII of the Republic as the power of thought capable of comprehending the highest level in the divided line of knowledge, that is, the intelligible world, the world of Ideas; in this sense, dialectical thinking is reason, which grasps the ultimate reality independent of the senses. He placed dialectics on top of other studies like a coping-stone, above which no other study could rightly be put. Aristotle argued that the innovations that might justly be ascribed to Socrates were epagogic arguments and universal definition, as elenchus had already belonged to Zeno. In the logic of Aristotle, ‘induction’, (a move from particulars to the universal) is opposed to argument by syllogism, a logical argument in which one proposition (the conclusion) results of necessity from two assumptions (each called the premise). Note the core notion of ‘resulting of necessity’, which corresponds to a modern notion of logical consequence: R results of necessity from P and Q if it would be impossible for R to be false when P and Q are true. Aristotle considered dialectics in Organon, the standard collection of his six works: 5 Categories, On Interpretation, Prior Analytics, Posterior Analytics, Topics, and Sophistical Refutations, where formal logic emerged out of the dialectical logic of Plato. With Aristotle, dialectics suffered a devaluation again, falling into the proximity of sophistry, from which Socrates (Plato) had earlier rescued it. Aristotle (in Metaphysics) tried to explain Plato’s ontology through his method; Plato (according to Aristotle) introduced the notion of the Ideas on account of his preoccupation with dialectics. In Aristotelian logic, dialectics, on the other hand, was essentially a téchnê of persuasion, based on probable premises, in contrast to the apodictic scientific character of philosophy. Thus in the Topics, he defined a dialectical deduction as one in which its conclusion results of necessity from its premises, which are generally accepted. He often contrasted dialectics with demonstration, ‘a deduction that produces knowledge’, or ‘scientific deduction’, based on ‘true and primary’ premises. The Posterior Analytics contains his account (epistemology) of demonstrations and their role in knowledge.
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